Al Hikam : Hakikat Cinta Kepada Allah

Mengenai hakikat cinta kepada Allah s.w.t. menurut pandangan hakikat hikmah Tauhid dan Tasawuf, sebagaimana telah diungkapkan oleh Maulana Imam Ibnu Athaillah Askandary dalam Kalam Hikmah beliau sebagai berikut:

"Orang yang begitu sangat cintanya bukanlah orang yang mengharapkan balasan sesuatu dari pihak yang dicintainya atau dia menuntut sesuatu maksud dari pihak yang ia cintai, karena orang yang begitu sangat cintanya itu ialah orang yang memberi buat anda, bukanlah orang yang begitu sangat cintanya itu merupakan orang dimana anda memberi buatnya."

Kalam Hikmah ini, sepintas lalu sulit juga menangkapnya, apabila tidak kita berikan penjelasan sebagai berikut:

Apabila cinta dapat dilukiskan melalui huruf, tulisan dan maksud-maksud tertentu, pada hakikatnya itu tidak dapat dikatakan cinta atau mahabbah. Karena cinta yang demikian, adalah cinta yang dapat dibuat, demi untuk sampai kepada tujuan yang dikehendaki. Karena itu, barangsiapa yang mencintai seseorang supaya seseorang itu memberikan sesuatu kepadanya atau menolak sesuatu yang tidak baik daripada yang mencintai, berarti orang yang mencintai itu adalah mencintai dirinya sendiri, bukan mencintai orang yang dicintai. Karena kalau bukanlah sesuatu yang dituju oleh dirinya sendiri tidak ada, maka pastilah dia tidak akan mencintai orang yang dicintainya itu.

Karena itulah, hakikat cinta pada orang yang mencintai, adalah memberikan keseluruhan yang ada pada dirinya demi untuk mendapatkan kerelaan daripada pihak yang dicintainya. Tanpa ada sesuatu yang ia ingin capai, berupa sesuatu yang sifatnya lahiriah dari pihak yang dia cintai. Sehingga tidak ada apa-apa lagi yang dimiliki olehnya, selain semuanya itu ia serahkan kepada pihak yang ia cintai. Atau boleh dikatakan, bahwa yang mencintai adalah dibunuh oleh kecintaannya itu, sehingga tidak ada tujuannya selain daripada kerelaan dari pihak yang dicintai. Misalnya saja seperti yang diungkapkan oleh pengarang Iqazul Himam fi Syarhil Hikam, tentang contoh seorang laki-laki mencintai seorang wanita. Laki-laki itu berkata: "Aku betul-betul cinta padamu." Wanita itu menjawab: "Betapa anda cinta kepada saya, padahal yang duduk di belakang anda itu adalah lebih baik."

Mendengar itu, si pria tadi memalingkan mukanya melihat wanita yang ada di belakangnya, maka setelah wanita itu melihat bahwa pria itu memalingkan mukanya melihat wanita yang ada dibelakangnya, dia berkata: "Anda ini adalah manusia yang tidak baik. Anda mengatakan begitu cinta kepadaku, tetapi anda palingkan muka anda melihat kepada selainku."

Itulah sebuah contoh dan apabila contoh ini kita kiaskan kepada hubungan cinta kita selaku hamba Allah kepada Tuhan Pencipta alam, Allah s.w.t., juga demikian. Kita mengatakan, kepada diri kita dan kepada orang lain, bahwa kita cinta kepada Allah, tetapi juga hati kita memalingkan cintanya kepada sesuatu yang selainNya, atau merasakan sesuatu selain Allah, yang mempengaruhi hati kita. Maka ini menunjukkan cinta kita kepada Allah tidak full, tetapi adalah tidak lebih daripada dakwaan semata-mata.

Selanjutnya Apabila kita begitu mencintai sesuatu, maka hendaklah jiwa raga kita itu, kita berikan buat sesuatu itu. Demikian pula, kecintaan seseorang kepada orang yang dia cintai, dia harus memberikan segala-galanya kepada pihak yang dia cintai. Dan bukanlah kebalikannya.

Demikianlah kecintaan kita kepada Allah s.w.t., tidak boleh dipalingkan kepada selainNya. Karena itu, apabila kita beribadah karena mengharapkan syurgaNya berarti kita mencintai Syurga. Dan bukan mencintai Allah. Sebab hakikat cinta kepada Allah, hanya tertuju semata-mata kepada Allah dan kita lupa kepada hal-hal yang lain selain dariNya. Apakah itu merupakan keuntungan kita berupa pahala dari Allah ataukah itu merupakan hajat-hajat kita kepadaNya.

Ada sebuah contoh kejadian, yang telah terjadi pada seorang Waliyullah bernama Ibrahim bin Adham. Beliau berkata: Pada suatu hari, saya bermohon kepada Allah, seraya saya mengucapkan "Wahai Tuhanku, jika Engkau telah memberikan kepada seseorang dari orang-orang yang cinta kepadaMu ketenteraman hati sebelum bertemu dengaMu, maka Engkau berikan pulalah kepadaku yang demikian. Karena hatiku susah sedemikian rupa, demi cintaku kepadaMu."

Ibrahim bin Adham meneruskan katanya: Setelah sering aku berdoa demikian aku bermimpi, seolah-olah aku diperintahkan Allah berdiri di hadapanNya, dan Dia 'berkata' kepadaku: Hai Ibrahim (bin Adham), tidaklah engkau bermalu kepadaKu, bahwa engkau memohon kepadaKu, supaya hatimu tenteram sebelum bertemu denganKu. Apakah begitu orang yang sangat rindu hatinya akan dapat tenteram, kalau tidak bertemu dengan yang dicintainya .

Apakah orang yang begitu cinta hatinya akan dapat tenang, tanpa bertemu dengan yang ia rindukan? Ibrahim (bin Adham) menjawab: "Wahai Tuhanku, aku bingung, dalam cinta terhadapMu. Maka aku tidak tahu, apa yang aku katakan, karena itu Engkau ampunkan dosaku, Engkau ajarlah aku ya Allah, apa yang seharusnya aku mesti katakan." Tuhan menjawab: Katakanlah olehmu:

"Wahai Tuhan, Engkau ridhailah aku dengan keputusan-keputusanMu, Engkau sabarlah aku atas cubaan-cubaanMu, Engkau ilhamkanlah kepadaku, untuk mensyukuri nikmat-nikmatMu."

Demikianlah, kejadian mengenai cinta antara hamba dengan Tuhannya, bagi diri Ibrahim bin Adham.

Mengenal Wali Allah di Maroko

There are some of the zawiyas where the shaykhs resisted the invaders and did jihad with weapons or the pen or the tongue. It is not our aim to examine all the mujahidun Awliya here. We simply want to provide some evidence for those who say that not all the Sufi orders submitted to colonialists. These are but a few of the Sufi Shaykhs among those who liberated the Moroccan coasts and resisted the colonialists in the east and west, and some of them were killed as martyrs. Many Shaykhs who were martyred while defending Islam were not mentioned, like the saints of Banu Amghar allied with Sidi Abdellah ibn Sasi who went out in jihad in Azammour when it was occupied by the Portuguese in 947/1532; the Jazulite Shaykh Sidi Aissa Misbahi who as martyred in a battle at Tangier in 928/1513; the Sufi Shaykh Sidi Rahhal al-Kush (d. after 945/1530), the murabit Sidi Abdellah ibn Omar al-Mdaghri (d. 927/1521) who skirmished with the Portuguese near the feitorias of Massa and Agadir; the greatest murabit in the lands south of the Atlas mountains, Sidi Ahmed ou Mbarak al-Aqqawi (d. 924/1509), a Jazulite master from the emporium centre of Aqqa in the lower Dar'a valley; the Sharif Sidi Mohammed ibn Abderrahman Zaydani (d. 723/1517), allied with the Murabit Sidi Abdellah ibn Omar al-Mdaghri (d. 927/1521) and Sidi Barakat ibn Mohammed Tidasi (d. 917/1555), leaded the attack against the Portuguese feitorias of Tafant in 916/1501; Sidi al-'Iyyachi ibn Abderrahman Skirej al-Fasi -father of al-Allama Sidi Ahmed Skirej, the companion of Mawlana Shaykh Abul Abbas Tijani, who fought the Spanish in Tetouan in the war of 1266/1859 and died from his wounds in the city of Fez.

Sidi Mohammed ibn Slimane Jazouli (d. 869/1454)

Six years before his martyrdom, the venerated Sufi Shaykh, founder of the Jazouliya Sufi order, Sidi Mohammed ibn Slimane Jazouli, moved from Asafi and headquarter himself south to Haha, a foothill region of the High Atlas mountains midway between Dukkala and the Sus and a strategic location to the defence of central Morocco. The Imam established his new ribat at Afughal, in the Aït Dawud tribal region east of the present town of Tamanar. In fact, he maintained two ribats in the region: one for use in the summer and one for use in the winter. The Imam's summer ribat have been near the pass of Sidi Ali Mashu in Jabal Igran, where the High Atlas mountains rise to an altitude of over 6,000 feet. His winter ribat, by contrast, have been located nearer the coast—below Jabal Amsitten near the present town of Smimou—where the Atlas foothills reached no more than 300 feet in elevation. The military force of the Imam based in these ribats have served as a buffer against Christian incursions by threatening the Portuguese at both Asafi to the north and Massa to the south. On the fourth day of Dul-Qi'ada 869 (28 June 1454), the Imam collapsed and died while making his Subh prayer. Because of the suddenness of his death and the fact that he gave no sign of illness beforehand, it was immediately assumed that the Portuguese had poisoned him.

Sidi al-Haj Ali al-Baqqal Aghsawi (d. 980/1565)

Sidi al-Haj Ali al-Baqqal (d. 980/1565) is the founder of the famous Baqqaliya Order which spread widely in north-western Morocco. He studied Sufism under the Jazulite Shaykh Sidi Abdellah Habti (d. 963/1548) but the Zarruqite Sufi Sidi Mohammed ibn Ali Kharroubi (d. 963/1548) was his main spiritual guide. The descendents of the Shaykh was knows for their jihad against the colonialists. One of their stands against colonialism occurred after the death of the Saadi ruler, al-Mansur, in 1012/1597, an event that led to civil war between his three sons. One of the sons, Mohammed, fled to Spain in 1017/1602 to incite the Spanish against his brother, Zaydan. The Spanish responded to his request, stipulating that he hand over Larache after evacuating its Muslim inhabitants, to which he agreed. He sent his qaid who evacuated Larache, killing a number of its residents who refused to leave their homes. The Spanish were then able to occupy it in 1019/1604. When that happened, that sharif Sidi Ahmed al-Imrani went to the gatherings in Fez calling for a jihad and the expulsion of the Spanish. Before that Mohammed had asked for a fatwa from the scholars of Fez allowing him to surrender Larache to ransom his sons from the unbelievers and some scholars gave him that fatwa. Some scholars went into hiding and others fled from Fez. The most courageous of the scholars and the firmest in standing for the truth was the Sufi Shaykh Sidi Abu Abdellah Mohammed ibn Abi Ali Baqqali. He did not flee nor hide, but answered with the truth and clearly stated that allegiance to this man was void, even going to the office of the Sultan to state that. As a consequence of taking this stand, he was killed in 1017/1602.

Sidi Mohammed ibn Yajbash Tazi (d. 920/1505)

The Qadirite Sufi of Taza Sidi Mohammed ibn Yajbash (d. 920/1505) was deeply concerned at what the Moroccan coast had to suffer from the humiliation of occupation by the Christians. He wrote a treaty which he called Kitab al-jihad li kulli man qala Rabbi Allah thumma istaqam (Holy War to all of those who say My Lord is God' and follow the Straight Path). Kitab al-jihad is an overtly political work that was inspired by the fall of the Atlantic port of Asila to the Portuguese in 876/1471. It was written to exhort the ulama of Morocco to awaken the social and political crises that plugged their region and to undertake the reforms that were necessary to unite the Muslim community in its defence. The book consisted of admonition, encouragements and summons to Jihad, and ended with a poem of 170 verses which urged the Muslims to engage in jihad. The beginning of Kitab al-jihad is written in the style of khutba, a Friday sermon, and evokes a stark image of impending doom:

Worshippers of God! What is this great negligence that has fixed itself in your hearts, upon which the ego relies, and which has negated proper guidance and God's favour? Are you not aware that your enemies are investigating you and are employing every strategy in order to get you? They have gathered together in numbers and too large to count and have sent their spies and scouts to every land in order to inform them of what your numbers are, as well as your strengths and convictions. They have told their leaders of your foolishness and negligence, and that your numbers, compared to theirs, are as insignificance and as weak as can be. For you are divided against your Muslim brothers and care nothing about debasing the religion of the Lord of Messengers and taking [as captives] the believing worshipers of God.

Once they have known everything about your conditions, your lack of care, and preoccupations, they will crave… to attain their goals. Then they will gather… and go out into these lands. But they will be satisfied neither with possessing it nor with obtaining wealth and slaves. Instead, they will cause glory and happiness into debasement and sorrow. They will cause despair and expulsion to prevail, both in feeling and in fact. [The people of this land] will be shackled with chains and irons and everyday they will suffer grievous agony; they will become like chattel and slaves and those who only yesterday were rich and secure will be poor and afraid. They will be robbed of their possession, their material conditions will be upset, their women will be separated from them, their daughters will be taken from them, and the unbelievers will complete over the prices at which they will purchase them.

So what is this negligence about your brothers, oh Muslims? Even now, [the unbelievers] are watching you at every moment in time. They are not satisfied with food, nor they do find rest in sleep. What is the condition of one who lies fettered in chains or shackles and under arrest? These [unfortunates] only serve [their masters] beneath reprimands and blows, with abuse, slaps, and insults; they will find neither pity nor mercy; they cannot imagine the sorrow and affliction that they undergo; their tears will pour down their cheeks and they will be overcome by sadness that knows no relief! Is there anyone who can cool these embers? Where is the compassion of the people of Islam? Where is the mercy of Sidna Mohammed's (peace and blessing be upon him) umma, who are characterised by the noblest of qualities—the devotees of the one who is famous for his excellence and the instrument of attainment of God?

Sidi Abu Hassan Ali ibn Uthman Shawi (d. 925/1510)

The venerated mystic Sidi Abu Hassan Ali ibn Uthman Shawi recited the Quran in battles and sometimes recited the Burda of the Moroccan origin Shadhilite master Sidi Sharafuddin al-Busairi Sanhaji (697/1298). He was martyred close to al-Qasr Lakbir in 925/1510.

Sidi Abu Abdellah Mohammed Yahya Bahlouli (d. 965/1550)

The Shaykh Sidi Mohammed Bahlouli was devoted to jihad and composed many poems. He used to think that the prayer of an Imam who did not take part in jihad.

Sidi Abul Mahasin Yusuf al-Fasi (d. 1013/1598)

The Shaykh Abul Mahasin al-Fasi has himself attended the famous Wad al-Makhazin (or the Battle of The three Kings) which occurred in the 4th of August, 1578, along with the Jazulite masters Sidi Abdellah Benhassoun (d. 1013/1598) and Sidi Mhammed ibn Ali ibn Raysun (d. 1018/1603), which took place in 986/1571 between the Moroccans and the Christians (Portuguese and Spanish) under King Sebastian who attacked northern Morocco with 125.000 men and 200 cannons. They wanted to occupy Morocco and christianise it as they have done with Andalusia. The Muslims won the battle, as history records, but we want to mention the three positions of the Shaykh of the Zawiya, Sidi Abul Mahasin al-Fasi, before, during and after the battle.

The first position was when people were alarmed by the army of the Portuguese which was occupying Moroccan lands, and which had almost reached al-Qasr all-Kabir, the birthplace of Shaykh Abul Mahasin. People decided to leave the land and flee to the mountains since the Sultan of Morocco was still in Marrakech about 100 kilometres from there. Shaykh Sidi Abul Mahasin spoke to people and encouraged them to remain firm. He said: "Stay in your towns and homes. The King of the Christians is confined where he is until the Sultan comes from Marrakech'. The Christians will be booty for the Muslims. Whoever wishes will be able to receive 50 uqiyyas for each Christian," indicating their price.

The second position was during the battle itself. We read in Ahmed ibn Khalid Nasiri's (d. 1312/1897) Kitab al-Istiqsa, "On that day Shaykh Abul Mahasin was in one of the flanks. I think that there was some movement by the Muslim army and there was a break on that side. The Muslim lines broke and the Christians attacked them, but the Shaykh stood firm as did those with him until Allah give victory to the Muslims." The third position was when Shaykh Abul Mahasin was present on an expedition in which he fought, but refrained from the booty (ghanima), not taking any of it because it was looted and not taken in legal manner due to the death of the Sultan that day.

Sidi Mohammed ibn Abi Bakr Dilai (d. 1046/1631)

The Shadhilite Shaykh Sidi Mohammed Majjati was born in 997/1582 in the famous Dila Zawiya situated in central Morocco where he grew up and engaged in study along with his brothers. His masters included Sidi Ahmed Slasi and Sidi al-Arbi al-Fasi. He took the Jazulite tariqa from his father, the Pole of the Time, the Great Succour, Sidi Abu Bakr ibn Mohammed Majjati Dilai (d. 1021/1606), who took the path from the great master Sidi Abu Amr al-Qastali (d. 974/1559), from Sidi Abdelkarim al-Fallah (d. 933/1518), from the Patron Saint Sidi Abu Faris Moulay Abdellaziz Tabba'a (d. 914/1499), who had it from the Supreme Saint of Marrakech Mawlana Mohammed ibn Slimane Jazouli (d. 869/1454). In 1041/1626, he went to Makka and Medina with a number of men of knowledge and met many more in the course if the journey. He studied in Medina and stayed there as a khatib and Imam, and then he later stayed in Egypt for a time where he held classes in tafsir, hadith and other subjects.

As well as his scholarly abilities, his political and military abilities became clear while his father was still alive when he sent him at the head of the army of Dila' beyond the Mouliya river. He succeeded his father after his death and the all the nearby tribes united under his subjects. The Saadi Sultan was afraid that this man would put an end to what influence he still enjoyed in Morocco. The people of Fez offered him allegiance as khalifa in the Qarawiyyine. As for the Zawiya of Dilaiya he grew up, he turned it a centre of science and education. Among the major scholars who graduated from the zawiya are the names of Sidi al-Hassan ibn Masoud al-Yusi (d. 1102/1687). In times of scarcity, the zawiya set up poor relief schemes and dispensed stocks of food to starving peasants. Relief programmes were not only set in motion in response to particularly adverse circumstances; more often than not they were a regular feature of charitable policies. Historians state that everyday 75 qantars of grain were ground and every day 7.000 poor people would be fed. On the Mawlid, there would be 70.000 thousand who were fed.

The jihad of Shaykh Sidi Mohammed Majjati Dalai was directed against the Spanish on the Atlantic coast. He called on holly warriors of all areas to fight, and among those who responded to the call was the famed venerated Shadhilite master of Fez Sidi Mohammed ibn Abdellah al-Fasi (d. 1062/1647)—the student of Sidi Abul Mahasin Yusuf al-Fasi (d. 1013/1598) and his brother Sidi Abderrahman al-Fasi (d. 1027/1612)—as well as his son Sidi Ahmed ibn Abdellah al-Fasi (d. 1129/1714). This latter was the master of Moulay Abdellaziz ibn Masoud Debbarh (d. 1132/1717) whose Sufi experiences are described in Kitab al-Ibriz. The Shadhilite masters endured great hardship in the fight against the enemy and encouraged people. One day, Shaykh Sidi Mohammed Dalai was too weak to climb up the side of the Maamoura due to his age so his son carried him so that they could reach the dangerous positions. In the siege of this port from 10 August to 2 September 1644, the Moroccan army numbered 8.000, lightly armed. After several land and naval engagements between the Dilai army and the Spanish fleet sent by Spain to relieve the siege, the Dilai army were forced to lift the siege.

Sidi Mhammed ben Nasir Dar'i (d. 1085/1674) The Revered Shaykh, the Imam of Knowers, Sidi Mhammed ben Nasir Dar'i (d. 1085/1674), the founder of the great Shadhilite Nasiri Order headquartered in Tamagrout in the district of Zagora, wrote a supplication, known as the Du'aa an-Nasiri, which begins, "O you who flee to His mercy." He wrote it during the Crusade attack on the shores of Morocco. It is the greatest evidence of his love for jihad and reliance on Allah in hardships, as well as showing the adab (courtesy) of a servant of God, and his humbleness before His hardship, and encouraging jihad against the unbelievers and praying to Allah against them. Shaykh Sidi Mhammed ben Nasir Dar'i begins by asking for help for those who fled to His mercy in hardship. It is if he were saying, "O You to whose mercy one can only flee from pains and hardships." The people of Fez call it, "The Unsheathed Sword of Ben Nasir" since they taught it to their children in schools and madrasas and they repeated it after recitation of the Holy Quran every day after the Friday prayer in the call to jihad:
O You to Whose mercy one flees!
You in Whom the one in need and distress seeks refuge!
O master, you Whom pardon is near!
O You Who help all who call on Him!

Sidi Abu Salim Abdellah Ayyashi (d. 1091/1676)

We read in Ahmed Nasiri's (d. 1312/1897) Kitab al-Istiqsa, "Abdellah Ayyashi ("Sidi Abu Salim Abdellah ibn Mohammed Ayyashi; d. 1091/1676) remained firm in jihad against the enemy, being familiar with military tactics, taking an advanced position against the enemy in attacks. He was taciturn, not given to speaking much. He constricted the Christians of El Jadida to much extent that he kept them from planning and grazing their animals. The Christians sent the Sultan gifts and he, in turn, dismissed the Shaykh, and sent an army and ordered him to be imprisoned and killed." This was the treachery to a hero. Perhaps they were among the ones who attack Sufism, because history repeats itself and this is how who deceive behave.

Sidi Mohammed Maa' al-Aynayn (d. 1325/1910)

The venerated Moroccan Qadirite Shaykh and Idrissid Sharif Sidi Mohammed Mustafa Maa’ al-Aynayn was born in 1251/1831 in the Hawd of southern Mauritania and died at Tiznit in central Morocco in 1328/1910. He was a Sahrawi religious and political leader and is considered to be the father of Moroccan Sahrawi nationalism for his inspiration and leadership of a Sahrawi resistance movement in a six years holy war (1904–1910) against French and Spanish colonization in Morocco. His father, Sidi Mohammed Fadil ibn Mamin (1212/1797-1285/1870), created the Qadirite Fadiliya Sufi order. After Sidi Mohammed Fadil's death in 1869, the survival and growing importance of the Fadiliya order continued to be based on its leaders' charisma, passed from father to son. Indeed, ever since Mohammed Fadil chose to give priority to his biological sons, succession in the Fadiliya movement remained a family matter. Hence, after his death, a few of his sons took over the order's leadership, which resulted in some fragmentation within the Hawd, but also in expansion in other regions. In the Hawd, two of Sidi Mohammed Fadil's sons managed to maintain unity within the order, but their almost simultaneous deaths marked the end of an era for the Fadiliya history in this Mauritanian region. Meanwhile, two other of Sidi Mohammed Fadil's sons were successfully spreading the Fadiliya order’s influence-symbolically, religiously, socially, and politically-onto new territories: Sidi Mohammed Maa’ al-Aynayn, in the Moroccan Sahara, and Sidi Sa'ad Buh in the Gibla (Trarza) – a region located in South West Mauritania. By the end of the thirteenth/nineteenth century, the Fadiliya order had spread from Senegal all the way to Morocco.

In 1859, Sidi Maa’ al-Aynayn—this nickname he received as a child, meaning that of watered eyes in Arabic—settled in the Moroccan oasis of Tindouf, whose inhabitants were originally hostile to his father’s religious discourse. Yet, also taking advantage of the lack of a strong political and religious power in the region, like his father had done, the Shaykh quickly became known for his extraordinary theological production (about 50 of his books were lithographed at the end of the nineteenth century in Morocco), and his exceptional intellectual and religious capabilities, as well as for his magical powers. Besides, Sidi Maa’ al-Aynayn was also known for his political abilities and his active involvement in creating matrimonial alliances, alliances with influential political forces in the region, as well as the establishment of cities. As a result, his nomad encampment attracted many students of Islamic law and Bedouins asking for his blessing.

Increasingly disturbed by Western penetration of the area, which he viewed both as an intrusion by hostile foreign powers and as a Christian assault on Islam, Shaykh Sidi Maa’ al-Aynayn started to advocate resistance. Sahrawi tribes performed raids against the foreign forces even before that, but French troops drew ever closer, conquering one local ruler after the other. In 1904, the Shaykh proclaimed himself imam, and called for a holy war (Jihad) against the colonizers. His charisma as both a religious and political leader allowed him to gather tribes around him. Very importantly, he proclaimed that the trab al-beidan—a desert area that includes today's Mauritania, Moroccan Sahara and large swaths of Mali and Algeria—was under the Moroccan Sultan Moulay Hassan's rule. While the Shaykh was appointed as the Sultan’s representative in the Sahara and given control over his forces, this display of effective cooperation helped assemble a large coalition of tribes to fight the colonizers. Sidi Maa’ al-Aynayn began acquiring firearms and other materials, both through channels in Morocco and through direct negotiations with rival European powers such as Germany and Spain, and quickly built up an impressive fighting force.

In 1907, the Moroccan Sultan accepted the Treaty of Algeciras, granting French colonial control over much of Morocco. In 1910, anarchy spread through Morocco, as European pressures were making Moroccan Sultanate weaker and weaker. On March 4, 1912, the Sultan Moulay Hafid signed the Protectorate treaty with the French. Meanwhile, Sidi Maa’ al-Aynayn was writing a theological text titled "Hidāyatu man Hārā fī Muhārabat an-Nasāra" (Guide for the One who Doubts the Legitimacy of the War against the Christians) in which he was inciting to Jihad and calling its adversaries traitors or even miscreants. The following year, the French began interrupting the flow of arms to the Jihadists. The uprising crumbled, as French forces—then under colonel Gouraud’s control—pushed forward. Sidi Maa’ al-Aynayn retreated to Tiznit. The Shaykh concerned that Morocco would fall into European hands, decided he would try to seize the country. He was proclaimed Sultan of Morocco in June, and immediately appointed head of an army of several thousand men, whose mission was to overthrow Moulay Hafid. He was intercepted on June 23, and his forces were destroyed by the modern French army. Sidi Maa’ al-Aynayn, then about 80 years old, fled back to Tiznit, where he died in October.

Shaykh Sidi Mohammed Maa' al-Aynayn was succeeded by his son Sidi Mohammed Loghdof ("al-Aghdaf"; b. 1290/1875). As both marabout and leader of the Reguibat tribe, he soon became known to the French as 'our bitter enemy'. Another of Sidi Ma' El Aynayn's sons, Sidi Ahmed al-Hiba (d. 1336/1921), achieved the virtually impossible in 1912 by storming the colonial jewel of Marrakech. Although Sidi al-Hiba was forced out of the city within a month, by his act of defiance he achieved immortality, and became known as the 'Blue Sultan'. In 1912, the French burned Smara; but the city still remained the symbolic centre of the resistance. Shaykh Sidi Merebbi Rebbu, another son of his, then rose in revolt, as would several of his grandchildren. Sidi Merebbi Rebbu his father's work as dissident leader, fighting with considerable success in the Sahara and Anti Atlas until 1934, when he was finally beaten and the South succumbed to European control.

Sidi al-Haj Mohammed al-Boudali (d. after 1228/1813) The jihad of the Darqawiya order founded by the Shaykh Moulay al-Arbi ibn Ahmed Darqawi (d. 1239/1824) becomes apparent during the reign of Sultan Moulay Mohammed b. Abdellah and Mawlana Abu al-Rabi'a Sulayman. Some disciples of Moulay al-Arbi Darqawi were very politically active on several occasions. The Shaykh Sidi al-Hajj Mohammed Ahrash al-Boudali was one of them. He was a Moroccan who went to the Hijaz on pilgrimage. On his return (c. 1214/1799) from the East, he stopped in Egypt, at that moment under attack by the French. He gathered a force of Tunisians and other Maghribis—of whom there was a large colony in the late eighteenth century Cairo—to fight the invaders. Here Shaykh al-Boudali won fame for his personal bravery. After leaving Egypt, Shaykh al-Boudali stopped at Tunis, making the acquaintance of the Bey, Abu Mohammed Hammuda Pasha. The Bey entrusted him with the role of fomenting a rebellion against the Ottoman Bey of Constantine and gave him money for that purpose.

In provoking a rising, Shaykh al-Boudali's connections were significant. He also called himself Sahib al-Waqt, "Master of the Time," hinting that he might be a Mahdi or at least the forerunner of a Mahdi. He soon won resounding military successes. Hundreds of Kabyle tribesmen joined his forces. About 1218/1803, Sidi al-Boudali ambushed the incautious Bey of Constantine and massacred his army in a narrow defile. Despite the rage of the Dey at Algiers over this disaster, which was followed by intensified Ottoman military activity against him, Shaykh al-Boudali was able to hold out in the mountains of Eastern Algeria for a long time. Much of the region was in perpetual uproar over his raiding and resistance to the Dey in Algiers. However, when the Dey enlisted a qaid who knew the country and led a new army against him, Shaykh al-Boudali fled westward toward the Oran (Wahran) region, where he joined the camp of Shaykh Sidi Mohammed Benshrif, another disciple of Moulay al-Arbi Darqawi. At this point, Sidi al-Boudali vanished from history. A number of different versions exist of his final exploits and his flight to Morocco.

Another figure very much like Shaykh al-Boudali was Sidi Mohammed Benshrif ("Abu Mohammed Abdellqadir ibn ash-Sharif al-Falliti"), a Kassasa Berber from Wad al-'Abd district east and south of Oran (Wahran). He had studied at the Zawiya of Emir Abdellqadir's family at Qaytana, and was personally acquainted with Emir Abdellqadir's father. On leaving Qaytana he went to Fez where he met Moulay al-Arbi and joined his brotherhood. At this time, Moulay al-Arbi was an important political alley of the Sultan of Morocco. As a result of this connection, Sidi Benshrif returned in 1217/1802 to his own district proclaiming himself the Mahdi. He obtained quick support from the impoverished local people, who only too willing to sack and plunder under his leadership when he laid waste to adjoining areas.

Informed of Benshrif's activities, the Bey of Oran raised an army against the revel. But Shaykh Benshrif was too powerful for the Bey, who was heavily defeated by the Darqawi forces on the plain of Gharis between Mascara and Qaytana. The beaten Bey fled to Oran for cover. As they pressed their pursuit, Benshrif's men obtained much booty. Eventually they besieged Oran. A relief army was sent overland from Algiers by the Dey, commended by Ali Agha. Along the route, in the Wadi Shalif, the army was so harassed by the Darqawi forces and fell so short of food and water that it had to turn back to Algiers.

The Bey sent a letter asking for the help of the Moroccan Sultan. Since the rebellion was in the name of the Darqawi order, the aid of the order's head, Moulay al-Arbi, in settling the conflict would be most helpful. The relations between the two states had on occasion been less than friendly, and there had been a number of clashes and conflicts in the border region. However, a successful Moroccan intervention would evidently be a diplomatic fain for the Sultan, so he sent Moulay al-Arbi to Oran. But upon arriving among his brothers, the Shaykh, who was in his sixties, decided to join them and denounced the behaviour of the Bey, at which the latter sent a fairly irritated letter to the Sultan concerning the kind of aid he had provided.

In the end, the siege was broken and the Turkish forces moved to Tlemcen and laid siege to it. Tlemcen is near to the Moroccan border, and both the scholarly people and the tribes there had close contacts with their neighbours. Thus they decided to break free from Turkish rule and proclaimed their allegiance to the Moroccan Sultan. According to the Moroccan historian Ahmed Nasiri (d. 1312/1897), when Mohammed Benshrif took Tlemcen he significantly ordered the Khutba to be said in the name of the Sharifian Sultan Moulay Slimane ibn Mohammed. Moulay al-Arbi Darqawi was still in Tlemcen and must have had a decisive influence. He was sent at the head of a delegation to the Sultan with the message of allegiance.

The Turks now considered this to be a war between themselves and Morocco and were with an extra effort able to enter Tlemcen, fighting a pitched street-by-street battle with Benshrif's Darqawi forces. Initially the Sultan accepted the allegiance, but as the trial of strength was prolonged, he did not wish to commit forces in a head-on struggle with the Ottomans. So he sent a new delegation to Tlemcen to try to stop the fighting and to arrest Benshrif if he did not desist. Moulay al-Arbi, now back in Tlemcen, refused to support this, and called for the continuation of the struggle. The delegation was however successful and relations between the two countries were re-established. Fearing repression, many of the people of Tlemcen fled west cross the border and settled in the Bani Snassen (north-eastern Morocco). The Pasha of Algiers appealed to the Sultan to send them back, nut now the Sultan refused to cooperate and allowed the Tlemcenis to stay. However, Moulay al-Arbi Darqawi was imprisoned because of his disobedience, where he was to stay for two years, being only released after Sidna Shaykh Abul Abbas Tijani’s direct intervention. When released, he was later confined to Fez.

The rebellion was apparently not at end, and eight years later Sidi Benshrif was again able to inspire such fear in the Bey of Oran that he refused to travel to Tunis when requested so by his superior, as the rebel might come after him. In the same year (1228/1813), another letter of allegiance reached the Sultan, this time from the people of Tlemcen, Oran, Mostaghanam and Balida, that is all of Western Algeria. However, we do not know what the response was. Shaykh Sidi Benshrif stayed in the neighbourhood of Oran and Tlemcen until 1228/1813, when the Dey dispatched another army that managed to divide Benshrif's following and then defeat him. Sidi Benshrif fled to Morocco and took refuge in Figuig where he later died.

Sidi Mohammed ibn Hamman Wazzani (d. after 1335/1920)

The genealogy of Sidi Mohammed ibn Hamman Wazzani goes back to the founder of the autonomous Wazzaniya brotherhood founded by the Yalmahite sharif Moulay Abdellah Shrif Wazzani (d. 1089/1674). Moulay Abdellah Shrif and his successors established branches in Algeria, Tunis, Tripoli, Iraq, Turkey, India, and Yemen. His Sufi order became famous throughout history for its many mujahid masters in the past and in modern times, including Shaykh Sidi Abu Ishaq Ibrahim, the son of Moulay Abdellah Wazzani who went on jihad in Larache and Mahdiya against the Portuguese in the eleventh/seventeenth century. He was wounded in the battle and died of the wound. He was taken to Wazzan and buried with his father there.

The brotherhood continued to engage in jihad and resist colonialism from that time until 1912 when the French and Spanish protectorates were imposed on Morocco. Then the Sufi mujahid, Sidi Mohammed (d. after 1335/1920), the son of the great mystic Sidi Hammed Shadhili Tuhami Yalmahi Wazzani, took action. He was a man of jurisprudence, a religious scholar, a man of scrupulousness and devotion to his land and religion, loving jihad in the Way of Allah and helping Islam and Muslims.

There was resistance to French and Spanish colonialism in Wazzan and the neighbouring tribes between 1912 and 1020 when French forces occupied the city of Wazzan with the support of Spanish forces. The resistance continued from 1912 to 1928. When the Sufi leader Sidi Mohammed ibn Hamman learned of the Spanish occupation of Larache in the middle of 1911, followed by Qasr Lakbir, and that the French had sent its armies to the plains west and south of Wazzan, he got in contact with the inhabitants of Wazzan, Masmuda, Rhamna, Ghazwana and Bani Marnisa. He was convinced of the sincerity of their intention for jihad, their eagerness to fight the colonialist armies, their desire to resist and their readiness to undertake that. Therefore he formed a revolutionary council from them which began to rule the mountainous city of Wazzan, and he took over leadership there and over the neighbouring tribes.

Then Sidi Mohammed Wazzani went around the tribes to consult them, encourage them and unify them in the fight of against the occupiers. He went from the tribe of Ghazwana—the birth place of the grand Jazulite master Sidi Abdellah Ghazwani (d. 935/1520)—where he was a guest at the scholar and Qadi Si Mohammed 'Abudi who welcomed his call to jihad and summoned the members of the tribe, and encouraged the inhabitants of Wazzan to make gunpowder, prepare riffles and to collect weapons. The Sharif Raysouni sent a substantial amount of modern weapons to Wazzan.

The armies of the revolt, led by Sidi Mohammed Wazzani, advanced toward the French armies and met them in fierce battles after taken up positions west and south of Wazzan, like Ein Defali and Had Kourt. Thy utilised an attack followed by retreat, in which the mujahid Sidi Mohammed Wazzani was able to halt the mass of the French army and their attack on Wazzan, the stronghold of the Wazzani zawiya and its sharifs, and so the French were completely unable to reach Wazzan for a long time.

The mujahidun continued to fight the French armies under the leadership of Sidi Mohammed Wazzani. They would turn up at military barracks and attack them at night and inflict great losses on them despite the size of the enemy army and its superiority in weapons. This continued until an alliance was formed between France and Spain who agreed to assist one another in the military arena to occupy Wazzan and the mountain regions since that would defeat the mujahidun. France occupied Wazzan. This is mentioned by Professor al-Bu'ayyashi in The Rif War of Liberation:

On June 25 June 1920 the Spanish army occupied the house of Ibn Quraysh, the original cradle of jihad, and then went on to occupy the city of Chefchaouen. At this date the Spanish and the French armies worked together to occupy Wazzan, and (General) Sylvester prepared to carry out an attack on it from all sides… The occupation (of Wazzan) took place on Saturday, 18 Muharram at 10 0'clock.

This was endured by the men of the Wazzani zawiya who resisted the armies of occupation. A large number of them were martyred and many were wounded and more than 200 captured. The remainder retreated, led by Sidi Mohammed Wazzani to the mountain of Bu Kanas at Ghazawa where they fortified themselves and then were joined by men from the tribes. The French advance stopped in Wazzan and they were content with fortifying it, disarming it and establishing security. The army entered the home of Sidi Mohammed Wazzani and seized its contents, confiscated all his possessions, and arrested all of his relatives and made an example for them. Of the noble sons of Wazzan, about 200 remained in captivity until Qadi Abudi ransomed them in exchange for a French pilot who had been captured in the region of Dar al-Wadi in the tribe of Ghazawa when the sons of Abudi shot down his plane.

Sidi Mohammed Wazzani moved to the region of Abudi with a number of fighters and some members of the Wazzani bureau of resistance and continued the struggle for another eight years. The revolt of Mohammed ibn Abdelkarim Khattabi started and then ended while the revolt of Sidi Mohammed Wazzani with the mujahidun continued among the Ghazawa until 1928. When it became clear to the Wazzani leader that nothing would come of it and some notables interceded from him with the French authorities, he returned to the city of Wazzan and stayed in his house until he died. As for the property which was confiscated by the authority of the Protectorate, it was not returned—other than the house he lived in. The rest was put in the Makhzan (governmental authority) and is still being claimed by his heirs.

Sidi Mohammed al-Kabir ibn Abil Abbas Tijani (d. 1238/1823)

Sidi Mohammed al-Kabir ibn al-Qutb al-Maktum Mawlana Abil al-Abbas Tijani was born in the village of Abi Samghoune. His mother is Sayida Mabrouka. He died as a Martyr with more than 300 persons from Abi Samghoun against the Bey’s Turkish forces near the city of Mascara (Mu’askar, western Algeria) in 1238 /1823. The great scholar Ben Mohammed al-Alawi Chinquiti described this battle in his book Rawdh Shamail Ahl Al-Haqiqa” (The Narratives’ bliss of the truth’s community): Then Sidi Mohammed al-Kabir went to Mascara where the Turks were settling and during the fighting Sidi Mohammed al-Kabir fell as a martyr with more than 300 men from Abi Samghoun. In the aftermath of this battle, the Turks beheaded Sidi Mohammed al-Kabir. Sidna Shaykh Tijani was aware through the kashf (foresight) about his son’s fate. That is why he implored Almighty Allah that the Turks will meet the same fate as that of the Andalusians in Spain. Sidi Ahmed Skirej documents in Rafa’a an-Niqab vol.1, page 239,

“It was reported to me by a trusty person that Sidi Mohammed al-Kabir ibn Sidna Shaykh when he entered the khalwa (seclusion) in Abi Samghoune, he heard a voice calling him to stand up firmly and to fight the invaders in Algerian territory. As such he consulted Sidi Belkacem al-Annabi Tunsi. Sidi Belkacem responded in an advise to Sidi Mohammed al-Kabir that truly he was on the right path and must carry on, still he should divide the fighters in two distinct groups one will remain in Abi Samghoune with the younger brother Sidi Mohammed al-Habib (d. 1269/1854), so did Sidi Mohammed al-Kabir by following the terms of Sidi Belkacem’s advise and there was a last farewell between the two groups as well as with Sidi Mohammed al-Habib and Sidi Mohammed al-Kabir”.

Sidi Mohammed al-Habib ibn Sidna Shaykh Tijani had the same fate of his brother. He was martyred in a battle against the French. His grandson Sidi Taher ibn Sidi Ahmed A'mar was in turn exiled to France.

Sidi Mohammed ibn Ahmed Hajjami (d. 1362/1947)

The Shadhilite Shaykh Sidi Mohammed ibn Ahmed Hajjami was born in 1282 in the tribe of Jaya in the Zawiya of Bu Walid near the great city of Fez and died in 1362/1947. The Shaykh fought the French for fifteen years, driving their armies out of the plains, mountains and valleys of Morocco. On 25 May, 1912, forty-five days after the establishment of the Protectorate, he attacked the French armies in Fez, the scholarly and political capital at that time. At 10pm, the neighbouring tribes surrounded Fez under the leadership of Shaykh Sidi Mohammed Hajjami who was 46 at that time. The volunteers, who numbered 20,000, attacked the city. Some of them broke through the walls, some of them climbed the walls and some entered through the water courses. They surrounded the city on all sides and there was a bloody battle known as the Bloody Days of Fez.

The Shaykh first gathered these forces in the zawiya and then they advanced on Fez divided into five squadrons. The French had no scruples about entering some of the mosques and going up the minarets where some of them opened fire on the fighters of the Zawiya from above, so a group of faithfuls attacked the minarets and killed the officers and soldiers inside. The French army turned their attention to the seat of the leadership of Shaykh Sidi Mohammed ibn Ahmed Hajjami to cut off the resistance at its sources and to sever the head of the lion from its body.

In July 1912 a group of French officers surrounded the camp of Shaykh Hajjami in a place known as the Kahila Rock and set it on fire. In Shaykh Hajjami's tent they found a letter containing the details of military operations and maps for them, and this document still exists in the Vincennes Museum in Paris. The General left Fez and made for the Hajjami Zawiya before the news could spread through the neighbouring tribes and was able to demolish it, disperse its inhabitants and attack them with weapons as its opponents attacked it with lies. The French forces met with stiff resistance despite the element surprise since a group of the Fuqara of the zawiya were there and climbed into the trees and concealed themselves in the branches and began to shoot at the French forces.

History records eight expeditions undertaken by the Hajjami Zawiya, seven against the French forces and one against the Spanish in different parts of Morocco. Some of the disciples who were present are still alive and remember the tragedy. They still recall events and their ferocity while they were reinforcing the strategic positions of the leader of the zawiya, their Shaykh. The French recorded these battles, led by Marshall Lyautey in his book, Lyautey of Africa, p. 68, and there are still some documents connected to the jihad of the zawiya preserved in Paris under the following numbers: Attacks against Fez, May 7, 1912, no, 6, document 410; newspapers dating from 2nd to 26th May, 1912, in the Museum of the Army in Vincennes, Paris.

The Moroccan leader, Allal al-Fasi -grandson of al-Allama Sidi Allal b. al-Khatib al-Fasi Fihri (d. 1314/1899); the companion of Mawlana Shaykh Abul Abbas Tijani- wrote about it in his book, Independent Movements in Morocco. "Almost as soon as news of the Protectorate spread about the city of Fez, individuals from the royal army rushed to kill their French officers. The agitation spread to the people and battles continued under the leadership of Hajjami. General Gourand found at the Kahila Stone about 15 km from Fez a map containing the prepared operations in the best manner which he could hope for from a military point of view. It contained detailed of the movements of the army and the tactics it was following, and it contained a call to struggle to liberate the homeland." The movement of Shaykh Sidi Mohammed Hajjami and the revolts of the Moroccans produced uproar in France in the session of the Assembly of Representatives held on Friday, 28 January and 85 members voiced their opposition to the Protectorate. The same occurred in Senate. Poincaré gave a speech on 11 June, attributing the events occurring in Morocco in the treaty of the Protectorate.

Source: http://www.dar-sirr.com/

Relasi Guru-Murid

Oleh: Prof Dr Nasaruddin Umar

Ketika Nabi Musa berjumpa dengan guru yang dicarinya dan memohon kepadanya agar diterima menjadi murid, persyaratan yang diminta gurunya ialah kesabaran untuk menjaga tata krama seorang guru, yakni bersabar menanti tahapan pelajaran tanpa mendesak atau mempertanyakan sesuatu yang belum dibahas, tidak menentang, dan tidak memprotes gurunya.

Dalam Alquran dibahasakan Nabi Musa menaruh harapan besar untuk diterima menjadi murid, Musa berkata kepada Khidir, “Bolehkah aku mengikutimu supaya kamu mengajarkan kepadaku ilmu yang benar di antara ilmu-ilmu yang telah diajarkan kepadamu?” (QS. Al-Kahfi: 66).

Lalu sang guru menjawab, “Sesungguhnya kamu sekali-kali tidak akan sanggup sabar bersamaku.” (QS. Al-Kahfi: 67).

Musa agak tercengang sejenak sambil berpikir bagaimana mungkin calon guru yang baru dijumpainya mengerti kalau dia tidak sanggup untuk bersabar. Musa kembali menjawab, “Insya Allah, kamu akan mendapati aku sebagai seorang yang sabar dan aku tidak akan menentangmu dalam sesuatu urusan pun.” (QS. Al-Kahfi: 69).

Akhirnya Musa diterima sebagai murid, namun ketentuan pertama yang harus dipenuhi Musa dari gurunya ialah “Jika kamu mengikutiku, janganlah kamu menanyakan kepadaku tentang sesuatu apa pun sampai aku sendiri menerangkannya kepadamu.” (QS. Al-Kahfi: 70).

Keduanya berangkat ke sebuah tempat yang tidak jelas, dan keduanya tiba di sebuah tempat di pinggir pantai. Di pantai sang guru melakukan sesuatu yang sangat aneh bagi Musa, yaitu melubangi perahu-perahu nelayan miskin di tempat itu. Musa spontan menyatakan keberatannya, “Mengapa kamu melobangi perahu itu, yang akibatnya kamu menenggelamkan penumpangnya? Sesungguhnya kamu telah berbuat sesuatu kesalahan yang besar.” (QS. Al-Kahfi: 71).

Pertanyaan Musa yang walaupun diyakini secara akal normal tidak ada yang salah, namun sang guru menganggap sikap batin yang mendorong Musa mengeluarkan pertanyaan dan tanggapan belumlah mencerminkan murid yang pantas untuk memperoleh ilmu ladunni (QS. Al-Kahfi: 65), lalu gurunya memberikan teguran, “Bukankah aku telah berkata, ‘Sesungguhnya kamu sekali-kali tidak akan sabar bersama dengan aku.” (QS. Al-Kahfi: 72).

Menyadari kekeliruan dengan kelancangannya mempertanyakan kebijakan sang guru, Musa memohon maaf kepada gurunya, “Janganlah kamu menghukum aku karena kelupaanku, dan janganlah kamu membebani aku dengan sesuatu kesulitan dalam urusanku.” (QS. Al-Kahfi: 73).

Apa yang dialami Musa mengingatkan kita kepada sikap malaikat yang mempertanyakan kebijakan Tuhan untuk menciptakan pendatang baru yang bernama Adam dari jenis manusia.

“Ingatlah ketika Tuhanmu berfirman kepada para malaikat: ‘Sesungguhnya Aku hendak menjadikan seorang khalifah di muka bumi.’ Mereka berkata: ‘Mengapa Engkau hendak menjadikan (khalifah) di bumi itu orang yang akan membuat kerusakan padanya dan menumpahkan darah, padahal kami senantiasa bertasbih dengan memuji Engkau dan menyucikan Engkau?’ Tuhan berfirman: ‘Sesungguhnya Aku mengetahui apa yang tidak kamu ketahui’.” (QS. Al-Baqarah: 30).

Menanggapi tanggapan balik Allah di ujung ayat tersebut, malaikat juga memohon ampun terhadap kelancangannya. “Maha suci Engkau, tidak ada yang kami ketahui selain dari apa yang telah Engkau ajarkan kepada kami. Sesungguhnya Engkaulah Yang Maha Mengetahui lagi Maha Bijaksana.” (QS. Al-Baqarah: 32).

Seandainya Musa menyadari dan belajar apa ending dari cerita malaikat ini tentu tidak akan terjadi teguran dari gurunya. Seperti kita ketahui, pada akhirnya malaikat memahami rahasia besar yang terkandung di dalam diri manusia mengapa ia diciptakan (lihat artikel penciptaan mikrokosmos edisi lalu).

Permohonan sang murid diterima, dan keduanya kembali melanjutkan perjalanan. Ujian kedua terjadi bagi Musa ketika keduanya menjumpai kerumunan anak-anak kecil sedang bermain dan gurunya tiba-tiba dengan membunuh salah seorang di antaranya.

Alangkah kagetnya Musa dan spontan memprotes dan menyatakan penyesalan perbuatan gurunya dengan mengatakan, “Mengapa kamu bunuh jiwa yang bersih, bukan karena dia membunuh orang lain? Sesungguhnya kamu telah melakukan suatu yang mungkar.” (QS. Al-Kahfi: 74).

Gurunya dengan tenang menegur muridnya dengan bahasa yang sama, “Bukankah sudah kukatakan kepadamu bahwa sesungguhnya kamu tidak akan dapat sabar bersamaku?” (QS. Al-Kahfi: 75).

Musa berusaha untuk bersabar dan meminta maaf kepada gurunya. Ia meyakinkan gurunya dengan mengatakan, “Jika aku bertanya kepadamu tentang sesuatu sesudah (kali) ini, janganlah kamu memperbolehkan aku menyertaimu. Sesungguhnya kamu sudah cukup memberikan uzur padaku.” (QS. Al-Kahfi: 75). Akhirnya, sang guru mengizinkan Musa mengikutinya.

Perjalanan keduanya dilanjutkan ke suatu arah yang tidak jelas. Musa mulai melihat keraguan di dalam dirinya terhadap keabsahan gurunya. Seolah-olah ia ragu apakah ia tidak salah pilih guru.

Keduanya akhirnya berhenti di sebuah reruntuhan bangunan tua. Sang guru memintanya untuk membangun reruntuhan gedung ini. Musa dengan penuh semangat mengerjakannya dengan harapan mungkin di gedung inilah nanti akan mulai diajar, setelah sekian lama Musa belum pernah merasa diajar dari gurunya.

Alangkah kagetnya Musa setelah bangunan tua ini selesai dipugar lantainya, sang guru memintanya untuk meninggalkan tempat itu. Musa akhirnya bertanya untuk apa kita menghabiskan waktu dan energi membangun bangunan ini setelah selesai lalu ditinggalkan begitu saja.

Mendengarkan pertanyaan yang bernada protes ini, sang guru akan meninggalkan muridnya. Musa pun kelihatannya tidak keberatan karena yang diperoleh selama sekian lama hanyalah berbagai keanehan yang kontroversial.

Namun sebelum keduanya berpisah, sang guru sejenak memberikan penjelasan kepada muridnya. “Adapun bahtera itu adalah kepunyaan orang-orang miskin yang bekerja di laut, dan aku bertujuan merusakkan bahtera itu karena di hadapan mereka ada seorang raja yang merampas tiap-tiap bahtera.” (QS. Al-Kahfi: 79).

Sedangkan, pembunuhan anak kecil dijelaskan. “Dan kami menghendaki supaya Tuhan mereka mengganti bagi mereka dengan anak lain yang lebih baik kesuciannya dari anaknya itu, dan lebih dalam kasih sayangnya (kepada ibu bapaknya).” (QS. Al-Kahfi: 81).

Penjelasan terakhir mengenai pemugaran bangunan tua itu. “Adapun dinding rumah itu adalah kepunyaan dua orang anak yatim di kota itu, dan di bawahnya ada harta benda simpanan bagi mereka berdua, sedang ayahnya adalah seorang yang saleh, maka Tuhanmu menghendaki agar supaya mereka sampai kepada kedewasaannya dan mengeluarkan simpanannya itu sebagai rahmat dari Tuhanmu. Dan bukanlah aku melakukannya itu menurut kemauanku sendiri. Demikian itu adalah tujuan perbuatan-perbuatan yang kamu tidak dapat sabar terhadapnya.” (QS. Al-Kahfi: 82).

Nabi Musa hanya bisa tercengang sesaat setelah gurunya meninggalkannya. Akhirnya Nabi Musa sadar bahwa pelajaran tidak mesti harus di dalam sebuah ruangan yang dilakukan dengan cara-cara pengajaran konvensional.

Belajar kearifan ternyata tidak mesti membutuhkan media yang lengkap. Pelajaran kearifan itu melekat di dalam pengalaman setiap derap langkah dan turun naiknya napas seorang anak manusia. Pengalaman hidup adalah guru kearifan paling sejati. Selamat belajar.

Sumber: Republika Newsroom

Risalah Al Qusyairi : 5. Warak

Abd al-Karim ibn Hawazinal-Qusyairi

Diriwayatkan oleh Abu Dzarr, Rasulullah saw bersabda, “Sebagian dari kebaikan tindakan seseorang mengamalkan Islam adalah bahwa dia menjauhi apa pun yang tidak bersangkut paut dengan dirinya.” Ibrahim Ibn Adham memberikan penjelasan, “Warak adalah meninggalkan apa pun yang meragukan, dan meninggalkan apa pun yang tidak bersangkut paut dengan anda bearti meninggalkan apa pun yang berlebih-lebihanan. Diriwayatkan oleh Abu Hurairah ra, bahawa Nabi saw mengatakan, “Bersikaplah warak, dan kamu akan menjadi orang yang paling taat beribadah di antara ummat manusia.”

As-Syibli berpendapat, “Warak adalah sikap menjauhi segala sesuatu selain Allah SWT.”
Abu Sulaiman Ad-Darani mengatakan, “Warak adalah titik tolak zuhud, sebagaimana sikap puas terhadap apa yang ada adalah sebahagian utama dari redha.”
Yahya Ibn Mu’adz menyatakan, “Warak adalah membatasi diri makna zahir ajaran agama, dan tidak berusaha mentafsirkannya.”

Abdullah Ibn Al-Jalla’ mengatakan, “Saya mengetahui seseorang yang tinggal di Makkah selama tiga puluh tahun dengan tidak minum air zam-zam kecuali air zam-zam yang dia peroleh dengan timba dan talinya sendiri, dan dia tidak makan makanan yang dibawa ke sana dari kota-kota lain.”

Ali Ibn Musa Al-Thahirati menyatakan, “Sekeping wang logam kecil milik Abdullah Ibn Marwan jatuh ke dalam sebuah telaga berisi kotoran, lalu dia meminta bantuan seseorang untuk mengambilnya dengan membayarnya tiga puluh dinar. Ketika seseorang bertanya kepadanya, dia memberikan penjelasan, “Nama Allah SWT tertera pada uang itu.”

Yahya Ibn Muadz menegaskan, “Ada dua jenis warak: warak dalam pengertian zahir yaitu sikap yang mengisyaratkan bahwa tidak ada satu tindakan pun selain karana Allah SWT, dan warak dalam pengertian batin yaitu sikap yang mengisyaratkan bahwa tidak ada sesuatu pun yang memasuki hati anda kecuali Allah SWT.” Dia juga magatakan, “Orang yang tidak memeriksa dan memahami seluk-beluk warak tidak akan mendapat anugerah.” Shufyan Al-Tsawri berpendapat, “Saya belum pernah melihat sesuatu yang mudah selain warak. Apa pun yang diinginkan oleh hawa nafsu anda, tinggalkanlah.”

Makruf Al-Karkhi mengajarkan, “Jagalah lidah anda dari pujian, persis sebagaimana anda menjaga lidah anda dari kritikan.” Bisyr Ibn Al-Hariths mengatakan, “Hal-hal yang paling sulit untuk dilaksanakan adalah bersikap dermawan di masa-masa sulit, warak adalah ‘uzlah, dan menyampaikan kebenaran kepada seseorang yang kepadanya anda takut, dan menggantungkan harapan.” Saudara perempuan Bisyr Al-Hafi mengunjungi Ahmad Ibn Hanbal dan memberitahukan kepadanya, “Kami sedang memintal di atas atap rumah kami, ketika obor kaum Thahiri berlalu dan cahayanya menyinari kami. Apakah diperbolehkan bagi kami memintal di dekat cahayanya?” Ahmad bertanya, “Siapakah anda?” Dia menjawab, “Saya adalah saudara perempuan Bisyr Al-Hafi.” Ahmad menangis, lalu berkata, “Warak yang dilandasi kesolehan muncul dari keluarga anda. Jangan memintal di dekat cahaya itu.”
Ketika Sahl Ibn Abdullah ditanya mengenai hal yang halal, dia menegaskan, “Sesuatu yang halal adalah sesuatu yang padanya tidak terkandung dosa terhadap Allah SWT dan kealpaan kepada-Nya.”

Sewaktu Hasan Al-Bishri memasuki Makkah, dia melihat salah seorang keturunan Ali Ibn Abi Talib ra bersandar ke Kaabah dan berceramah di hadapan sekumpulan orang. Hasan bergegas menghampirinya, lalu bertanya, “Apakah dasar agama?” Dia menjawab, “Warak.” Hasan bertanya lagi: “Apakah yang merusakkan agama?” Dia menjawab, “Keserakahan.” Allah SWT mewahyukan kepada Nabi Musa as, “Seseorang yang mendekati-Ku mampu memindahkan malam kepada-Ku hanya melalui warak dan zuhud.”

Sedikit minyak kesturi yang berasal dari rampasan perang dibawa ke hadapan Umar Ibn Abdul Aziz. Umar yang mencium baunya berkata, “Satu-satunya menfaatnya adalah bau harumnya, dan saya tidak ingin hanya saya sendiri yang menciumnya, sementara seluruh kaum Muslim tidak berbagi mencium baunya.”

Ketika ditanya tentang warak, Abu Utsman Al-Hiri menyatakan, “Abu Salih Hamdun berada bersama salah seorang sahabatnya yang sedang menjelang maut. Orang tersebut meninggal, dan Abu Salih memadamkan lampu. Seseorang bertanya kepadanya tentang hal ini, lalu dia mengatakan, “Sampai sekarang minyak yang di dalam lampu ini adalah minyaknya, tetapi sejak saat ini dan seterusnya minyak ini menjadi milik para ahli warisnya. Carilah minyak yang bukan miliknya.”

Kahmas melaporkan, “Saya meratapi – selama 40 tahun – satu perbuatan dosa yang telah saya lakukan. Salah seorang saudara saya mengunjungi saya, dan saya membeli sepotong ikan yang direbus untuknya. Ketika dia berhenti memakannya, saya mengambil sebongkah tanah dinding milik tetangga saya, supaya dia dapat membersihkan tangannya dengannya, dengan tidak meminta izin terlebih dahulu dari tetangga itu.”

Seseorang sedang menulis catatan sewaktu dia di sebuah rumah sewa, dan dia ingin mengeringkan tulisannya dengan debu yang dia peroleh dari dinding. Dia teringat bahawa rumah tersebut adalah sewa, tetapi dia berpendapat bahawa itu tidak penting. Oleh kerana itu, dia mengeringkan tulisan tersebut dengan debu. Kemudian, dia mendengar sebuah suara mengatakan: “Orang meremehkan debu akan melihat betapa lama perhitungan amalnya kelak.”

Ahmad Ibn Hanbal menggadaikan sebuah timba kepada seorang penjual bahan makanan di Makkah. Ketika dia ingin menebusnya, penjual bahan makanan tersebut mengeluarkan dua timba, sambil mengatakan, “Ambil timba kepunyaan anda.” Ahmad menjawab, “Saya ragu. Oleh kerana itu simpan saja baik kedua timba dan uang itu.” Penjual bahan makanan tersebut memberitahu dia. “Ini timba anda. Saya hanya ingin menguji anda.” Maka dia menyahut, “Saya tidak akan mengambilnya,” lalu pergi meninggalkan timba kepunyaannya pada penjual bahan makanan itu.

Ibn Al-Mubarak membiarkan kudanya yang mahal berkeliaran dengn bebas ketika dia sedang melakukan solat zuhur. Kuda tersebut merumput di ladang milik ketua kampung. Oleh kerana itu, Ibn Al-Mubarak meninggalkan kuda tersebut dengan tidak mengenderainya. Rabiah Al-Adawiyah menjahit bajunya yang koyak di dekat lampu sultan, tiba-tiba dia terkejut dan lalu sedar. Maka, Rabi’ah mengoyak pakaiannya dan dia menemukan hatinya.

Hasan Ibn Abi Sinan tidak tidur terlentang atau makan makanan berlemak atau minum air dingin selama 60 tahun. Seseorang bermimpi bertemu dengannya, lalu bertanya kepadanya tentang apa yang telah Tuhan lakukan atas dirinya. Dia menjelaskan,“Dia telah berlaku baik, kecuali bahawa pintu Firdaus ditutup bagiku disebabkan oleh sebuah jarum yang aku pinjam dan tidak pernah aku kembalikan.”

Abd Al-Wahid Ibn Zahid mempunyai seorang pembantu rumah tangga yang bekerja dengannya selama bertahun-tahun dan beribadah secara kusyuk selama 40 tahun. Sebelumnya dia adalah seorang penimbang gandum. Da ketika dia meninggal, seseorang bermimpi bertemu dengannya. Ditanya tentang apa yang telah Tuhan lakukan atas dirinya, dia menyatakan, “Dia telah memperlakukan saya dengan baik, kecuali bahawa saya dihalangi memasuki pintu Firdaus disebabkan oleh debu pada timbangan gandum yang dengannya saya menimbang empat puluh bahagian gandum.”

Sewaktu Isa putra Maryam as melewati sebuah makam, seseorang berteriak dari dalam kuburan. Allah SWT menghidupkannya kembali, dan Isa bertanya kepadanya siapakah dia. Dia menjawab, “Saya adalah seorang pembuat seramik, dan pada suatu hari sewaktu saya menghantarkan kayu bakar untuk seseorang, saya mematahkan sepohon kayu kecil. Sejak saya meninggal, saya dianggap bertanggungjawab atas hal itu.”

Abu Said Al-Kharraz sedang berbicara tentang warak, ketika Abbas Ibn Al-Muhtadi berlalu dihadapannya. Dia bertanya, “Wahai Abu Said, apakah anda tidak mempunyai malu? Anda duduk di bawah atap Abu Al-Dawaniq, minum dari penampungan air Zubaidah, dan melaksanakan jualbeli dengan riba, tetapi berbicara tentang warak! Sumber: Deli Sufi

Rumi : Cahaya dan Bayangan

Rumi: Divan-i Syamsi Tabriz, Ghazal 2155

Tak mungkin suatu semesta terpisah
dari semesta-semesta lainnya.

Tidak mungkin basah terpisah dari air,
suatu langkah dari gerakan lainnya.

Takkan padam nyala api dengan api lainnya;
wahai anakku, hatiku berdarah karena cinta,
jangan bersihkan darahku dengan darah yang lain.

Hanya matahari yang mampu enyahkan bayangan.
Matahari memanjangkan dan memendekkan bayangan; [1]
carilah kuasa ini dari Sang Matahari.

Kalaupun ribuan tahun kau coba hindari,
pada akhirnya, kan kau dapati bayangan
senantiasa bersamamu.

Yang melayanimu adalah dosa-dosamu,
yang menolongmu adalah sakitmu,
nyala lilinmu adalah kegelapanmu,
pencarian dan jelajahmu dari jerat rantaimu.

Hal ini kan kujelaskan,
hanya jika telah kuat hatimu;
sebab jika remuk kristal-gelas hatimu,
takkan pernah ia pulih.

Mestilah engkau miliki, dan sandingkan
keduanya: cahaya dan kegelapan;
dengarkanlah anakku,
bersujudlah dalam-dalam di hadapan Pohon Taqwa. [2]

Ketika dari Pohon Rahmat-Nya,
Dia tumbuhkan untukmu sayap dan bulu,
jadilah sesenyap merpati,
jangan mendekur.

Ketika seekor katak masuk kedalam air,
sang ular tak dapat mendengarnya;
tapi saat ia menguak,
ular jadi tahu dimana ia berada.

Walaupun sang katak berusaha menipu,
dengan mendesis menirukan ular,
suara aslinya yang parau tetap terdengar.

Sang katak hanya dapat selamat
jika menutup mulut,
dan diam di sudut;
bahkan sebutir gandum pun,
jika ia bisa diam di sudut,
berubah jadi harta-karun.

Ketika sebutir gandum berubah menjadi harta-karun,
takkan ia lenyap ditelan bumi;
jiwa, yang bagai sebutir gandum,
berubah menjadi harta-karun,
ketika ia mencapai khazanah Hu.

Apakah kuakhiri kata-kata ini disini,
atau kuperas lagi,
Engkau lah, Sang Pemilik Sabda,
yang tentukan;
Wahai Rajaku,
siapalah hamba ini.

Catatan: [1] “Apakah tak kau perhatikan Rabb-mu, bagaimana Dia memanjangkan bayang-bayang, dan kalau Dia kehendaki niscaya dijadikan-Nya bayang-bayang itu tetap; lalu Kami jadikan matahari sebagai dalil atasnya.” (QS Al Furqaan [25]: 45)
[2] Pohon Taqwa, Pohon yang Baik, “Syajarah Thayyibah,” (QS Ibrahim [14]: 24).

Sumber:
Rumi: Divan-i Syamsi Tabriz, Ghazal 2155
Terjemahan ke Bahasa Inggris oleh A.J. Arberry
dalam Mystical Poems of Rumi 2,
University of Chicago Press, 1979.

Jangan Bertengkar Seperti Ayam

www.sufinews.com

M. Rahim Bawa Muhaiyaddeen

SALAM sayangku padamu, cucu-cucuku, saudara-saudaraku,anak-anakku. Mendekatlah kepadaku dan kita akan mengunjungi peternakan ayam!

Jika kau melihat pagar berkawat, kau bisa melihat betapa baik ayam-ayam ini dipelihara. Mereka mempunyai segala yang mereka butuhkan, makanan dan air serta tempat nyaman untuk tidur dan bertelur. Mereka memiliki pohon-pohon untuk berteduh, cabang-cabang untuk bertengger dan banyak ruangan untuk berlari dan bermain. Tetapi mereka tidak bisa pergi dan keluar ke mana saja yang mereka inginkan.

Cucu-cucuku, mengapa peternak itu mengurung mereka? Karena jika ayam-ayam tersebut bebas berkeliaran, maka anjing-anjing, serigala dan pencuri mungkin menangkap dan memangsanya.

Peternak itu memasang pagar di sekeliling halaman untuk melindungi ayam-ayam tersebut. Apakah kau mengerti? Sekarang, cucu-cucuku, ada hal-hal tertentu yang bisa kau pelajari dengan melihat ayam-ayam tersebut. Lihatlah dua ayam

betina keluar dari kandang dengan ayam jantan. Apakah kau melihat mereka? Pada saat dua ayam jantan melihat satu sama lain, mereka mulai bertarung. Mereka menjulurkan kepalanya di bawah sayap masing-masing dan mematuk. Setiap ayam jantan itu menganggap ayam lainnya datang untuk mencuri pasangannya. Perhatikan mereka. Kapan saja ayam-ayam betina tersebut mendekati maka kedua ayam jantan tadi bertarung bahkan lebih seru. Lihatlah di sebelah sana, cucu-cucuku. Satu ayam betina mengejar pasangan lainnya tapi ayam jantan tadi masih mengejar ayam betina lainnya. Sekarang semua ayam betina dan ayam jantan bertarung.

“Kau telah merebut suamiku!”

“Mengapa kau mencuri istriku?”

Pertarungan itu tidak pernah berhenti. Satu ayam betinakehilangan sebuah mata sedangkan ayam betina lainnya kehilangan separo paruhnya. Seekor ayam jantan telah kehilangan jengger kepalanya sedangkan ayam jantan lainnya berdarah. Dan lihatlah, apakah kau melihat ayam yang terluka pada sekujur dadanya sedangkan ayam lain sebelah sana mengalami patah kaki? Mereka semua terluka, tetapi masih mematuk satu sama lain pada leher atau kepala atau di bawah sayapnya. Tidak satu pun dari mereka akan mengakui kekalahan, tetapi mereka tidak benar-benar menang juga. Ketika mereka terlalu lelah untuk bertarung, mereka hanya mengelilingi satu sama lain. Dan jika salah satunya benar-benar lebih lelah, maka ayam yang lelah itu akan menyembunyikan kepalanya di bawah sayapnya. Tetapi seekor ayam lainnya datang dan memulai pertarungan lagi. Ini adalah situasi bagaimana ayam-ayam bertarung. Cucu-cucuku, manusia seperti ayam-ayam. Meskipun mereka mempunyai banyak uang, harta benda dan lain-lain, mereka akan mengganggu satu sama lain dan mulai bertengkar. Sekalipun mereka adalah orang-orang yang sudah berkeluarga bersama dengan anak-anak, kakek, nenek serta saudara-saudara ipar, mereka akan menunjukkan kekuasaannya dan menyerang satu sama lain. Sekalipun mereka sudah tua dan memiliki cicitcicit, mereka masih belum mengakhiri pertengkarannya satu sama lain, dan bertengkar sampai mati.

Seorang laki-laki tidak puas dengan satu perempuan saja, sehingga laki-laki tersebut pergi keluar untuk mencari perempuan lainnya. Sekalipun seorang laki-laki sudah memiliki istri yang sangat cantik, namun mata dan telinga serta hidung lakilaki itu tetap berpaling pada perempuan mana saja yang lewat di depannya. Dia akan menunjukkan kekuatannya atau menjulurkan lidahnya seperti harimau atau singa. Laki-laki tidak puas dengan satu saja dari apa pun. Kaum laki-laki menginginkan variasi. Tanah yang subur, perempuan dan emas, telah menciptakan kerusakan dan kebodohannya sendiri. Tiga nafsu yang buruk ini menghancurkan dirinya.

Perempuan juga seperti ini. Mereka tersenyum kepada suami orang lain dan segera mereka bertengkar seperti ayam betina. Perempuan berkelahi dengan perempuan, sedangkan laki-laki berkelahi melawan laki-laki. Cucu-cucuku, apakah kau mengerti tentang hal ini? Kau harus berpikir tentang hal ini!

Ada hal-hal lainnya yang dilakukan ayam yang seharusnya juga kau pikirkan. Lihatlah bagaimana mereka mengais di tanah dekat pagar dan mencoba untuk lari dari tempat yang memenuhi kebutuhannya, memberi kenyamanan serta melindunginya dari ancaman anjing, serigala dan pencuri. Mereka mengais dan mematuk tanah untuk mencari cacing dan serangga, meskipun ada banyak makanan tersedia di permukaan tanah peternakan. Mengapa ayam-ayam melakukan hal itu? Itu adalah keadaan alami mereka. Itulah yang dilakukan ayam.

Manusia juga tidak menghargai berkah yang telah dianugerahkan kepadanya. Pikiran manusia seperti ayam, mengais di neraka, menggali cacing dan serangga. Allah telah memberinya sebuah tempat untuk hidup, sebuah rumah, lampu penerangan, makanan, air, dan tubuh untuk ruhnya. Allah memberi makanan, dengan berfirman, “Makanlah makanan yang telah Aku berikan kepadamu,” sungguhpun demikian, manusia tidak menanggapinya dengan tepat. Manusia masih tidak mau menerima apa yang telah diberikan Allah. Sungguh, pikiran monyet dan hasrat anjing menggali benda-benda neraka, dan mendorong manusia ke dalam bahaya. Pikiran manusia mengembara di mana- mana, dengan berpendapat bahwa ada lebih banyak di sini daripada di sana, atau lebih banyak di sana daripada di sini. Gagal memakan makanan kesayangan atau gagal meminum air kesayangan, maka manusia menggali untuk mencari apa yang telah dibuang oleh Allah.

Manusia tidak menghargai perlindungan yang telah diberikan Allah kepadanya. Manusia mengais pada pagar pelindung, yaitu Iman, dengan mencoba mengorek lubang-lubang dalam timbunan kawat, keyakinan. Dia merobohkan berbagai pos pagar kearifan, dengan berpikir, “Jika aku menerobos pagar itu, maka aku bisa bebas.” Tapi ketika manusia meninggalkan perlindungan Allah, ketika manusia menolak makanan dan air yang indah dari Allah, maka manusia terperangkap oleh ilusi. Pada saat manusia sedang menggali di neraka untuk mencari cacing, dia pun dibantai oleh setan, iblis, hantu, anjing, dan serigala.

Tapi manusia tidak berpikir tentang apa yang akan terjadi pada dirinya. Dia belum menetapkan keadaan yang sabar, kepuasan diri, kepercayaan kepada Allah dan mengucapkan semua pujian kepada-Nya, keadaan yang sabar, syukur, tawakal, dan alhamdulillah. Meskipun manusia bisa hidup sehat dan bahagia, namun dia telah merusak perlindungan keimanannya kepada Allah.

Kau harus berpikir tentang hal ini, cucu-cucuku. Seorang manusia yang bijaksana, akan tetap berada dalam perlindung an Allah. Dia akan puas dengan air dan makanan yang telah diberikan Allah. Hatinya akan sangat bahagia dan dia akan berada dalam keadaan yang penuh kasih sayang, cinta, kearifan, keadilan, dan kedamaian.

Cucu-cucuku, Allah telah memberimu rumah indah hati nurani, yaitu dengan menaruh kasih sayang dan makanan dari-Nya dalam hati nurani tersebut, yaitu kalbu (qalb). Perlindungan Allah mengelilingi qalb tersebut dan menjaganya agar tetap aman. Jangan keluar dari perlindungan ini, jangan melupakannya, dan jangan merobeknya! Cobalah untuk belajar sifat-sifat dan kearifan Allah dan bangunlah kehidupan yang damai. Maka kau tidak akan menemui musibah.

Ingat bagaimana ayam-ayam itu berkelahi? Mereka menimbulkan penderitaannya sendiri. Ingatkah bagaimana mereka mencoba menerobos pagar itu? Mereka mencari kerusakannya sendiri. Kau dan aku harus menghilangkan sifat dan tindakan ayam-ayam tadi dari dalam diri kita. Kita harus mencari dalam sifat-sifat Tuhan kita kedamaian, ketenangan, dan ketenteraman.

Amin. Assalamu ‘alaikum wa rahmatullahi wa barakatuhu kulluhu. Semoga perdamaian dan rahmat Allah melimpah kepada kalian semua.

Sufi Road : Futuhal Ghaib (6)

Syeikh Abdul Qadir Jilani

Hindarkanlah dirimu dari orang ramai dengan perintah Allah, dari nafsumu dengan perintah-Nya dan dari kehendakmu dengan perbuatan-Nya agar kamu pantas untuk menerima ilmu Allah. Tanda bahwa kamu telah menghindarkan diri dari orang ramai adalah secara keseluruhannya kamu telah memutuskan segala hubungan kamu dengan orang ramai dan telah membebaskan seluruh pikiranmu dengan segala hal yang bersangkutan dengan mereka.

Tanda bahwa kamu telah putus dari nafsumu adalah apabila kamu telah membuang segala usaha dan upaya untuk mencapai kepentingan keduniaan dan segala hubungan dengan cara-cara duniawi untuk mendapatkan sesuatu keuntungan dan menghindarkan bahaya. Janganlah kamu bergerak untuk kepentinganmu sendiri. Janganlah kamu bergantung kepada dirimu sendiri didalam hal-hal yang bersangkutan dengan dirimu sendiri. Serahkanlah segalanya kepada Allah, karena Dia-lah yang memelihara dan menjaga segalanya, sejak dari awalnya hingga kekal selamanya. Dia-lah yang menjaga dirimu di dalam rahim ibumu sebelum kamu dilahirkan dan Dia pulalah yang memelihara kamu semasa kamu masih bayi.

Tanda bahwa kamu telah menghindarkan dirimu dari kehendakmu dengan perbuatan Allah adalah apabila kamu tidak lagi melayani kebutuhan-kebutuhanmu, tidak lagi mempunyai tujuan apa-apa dan tidak lagi mempunyai kebutuhan atau maksud lain, karena kamu tidak mempunyai tujuan atau kebutuhan selain kepada Allah semata-mata. Perbuatan Allah tampak pada kamu dan pada masa kehendak dan perbuatan Allah itu bergerak. Badanmu pasif, hatimu tenang, pikiranmu luas, mukamu berseri dan jiwamu bertambah subur. Dengan demikian kamu akan terlepas dari kebutuhan terhadap kebendaan, karena kamu telah berhubungan dengan Al-Khaliq. Tangan Yang Maha Kuasa akan menggerakkanmu. Lidah Yang Maha Abadi akan memanggilmu. Tuhan Semesta alam akan mengajar kamu dan memberimu pakaian cahaya-Nya dan pakaian kerohanian serta akan mendudukkan kamu pada peringkat orangorang alim terdahulu.

Setelah mengalami semua ini, hati kamu akan bertambah lebur, sehingga nafsu dan kehendakmu akan hancur bagaikan sebuah tempayan yang pecah dan yang tidak lagi berisikan air walau setetespun. Kosonglah dirimu dari seluruh perilaku kemanusiaan dan dari keadaan tidak menerima suatu kehendak selain kehendak Allah. Pada peringkat ini, kamu akan dikarunia keramat-keramat dan perkara-perkara yang luar biasa. Pada zhahirnya, perkara-perkara itu datang darimu, tapi yang sebenarnya adalah perbuatan dan kehendak Allah semata.

Oleh karena itu, masuklah kamu ke dalam golongan orang-orang yang telah luluh hatinya dan telah hilang nafsu-nafsu kebinatangannya. Setelah itu kamu akan menerima sifat-sifat ke-Tuhan-an yang maha tinggi. Berkenaan dengan hal inilah maka Nabi besar Muhammad saw. bersabda, "Aku menyukai tiga perkara dari dunia ini: bau-bauan yang harum, wanita dan shalat yang apabila aku melakukannya, maka mataku akan merasa sejuk di dalamnya". Semua ini diberikan kepadanya setelah seluruh kehendak dan nafsu sebagamana disebutkan di atas terlepas dari dirinya. Allah berfirman, "Sesungguhnya Aku bersama mereka yang telah luluh hatinya karena Aku." Allah Ta'ala tidak akan menyertai kamu, sekiranya semua nafsu dan kehendakmu itu tidak diluluhkan. Apabila semua itu telah hancur dan luluh dan tidak ada lagi yang tersisa pada dirimu, maka telah pantaslah kamu untuk 'diisi' oleh Allah dan Allah akan menjadikan kamu sebagai orang baru yang dilengkapi dengan tenaga dan kehendak yang baru pula. Jika egomu tampil kembali, walaupun hanya sedikit, maka Allah akan menghancurkannya lagi, sehingga kamu kosong kembali seperti semula, dan untuk selamanya kamu akan tetap luluh hati. Allah akan menjadikan kehendak-kehendak baru di dalam diri kamu dan jika dalam pada itu masih juga terdapat diri (ego) kamu, maka Allah-pun akan terus menghancurkannya. Demikianlah terus terjadi sehingga kamu menemui Tuhanmu di akhir hayatmu nanti. Inilah maksud firman Tuhan, "Sesungguhnya Aku bersama mereka yang telah luluh hatinya karena Aku." Kamu akan mendapatkan dirimu 'kosong', yang sebenarnya ada hanyalah Alah.

Di dalam hadits Qudsi, Allah berfirman, "Hamba-Ku yang ta'at senantiasa memohon untuk dekat dengan-Ku melalui shalat-shalat sunatnya. Sehingga aku menjadikannya sebagai rekan-Ku, dan apabila aku menjadikan dia sebagai rekan-Ku, maka aku menjadi telinganya yang dengan itu ia mendengar, menjadi matanya yang dengannya ia melihat, menjadi tangannya yang dengannya ia memegang dan menjadi kakinya yang dengannya ia berjalan, yakni mendengar melalui Aku, memegang melalui Aku dan mengetahui melalui Aku."

Sebenarnya, ini adalah keadaan 'fana' (hapusnya diri). Apabila kamu telah melepaskan dirimu dan makhluk, oleh karena makhluk itu bisa baik dan bisa juga jahat dan oleh karena diri kamu itu bisa baik dan bisa juga jahat, maka menurut pandanganmu tidak ada suatu kebaikan yang datang dari diri kamu atau dari makhluk itu dan kamu tidak akan merasa takut kepada datangnya kejahatan dari makhluk. Semua itu terletak di tangan Allah semata. Karenanya, datangnya buruk dan baik itu, Dia-lah yang menentukannya semenjak awalya.

Dengan demikian, Dia akan menyelamatkan kamu dari segala kejahatan makhluk-Nya dan menenggelamkanmu di dalam lautan kebaikan-Nya. Sehingga kamu menjadi titik tumpuan segala kebaikan, sumber keberkatan, kebahagiaan, kesentosaan, nur (cahaya) keselamatan dan keamanan. Oleh karena itu, 'Fana' adalah tujuan, sasaran, ujung dan dasar perjalanan Wali Allah. Semua Wali Allah, dengan tingkat kemajuan mereka, telah memohon dengan sungguh-sungguh kepada Allah untuk menggantikan kehendak atau kemauan mereka dengan kehendak atau kemauan Allah. Mereka semuanya menggantikan kemauan atau kehendak mereka dengan kemauan atau kehendak Allah. Pendek kata, mereka memfana-kan diri mereka dan me-wujudkan Allah. Karena itu, mereka dijuluki 'Abdal' (perkataan yang diambil dari kata 'Badal' yang berarti 'pertukaran'). Menurut mereka, menyekutukan kehendak mereka dengan kehendak Allah adalah suatu perbuatan dosa.

Sekiranya mereka lupa, sehingga mereka dikuasai oleh emosi dan rasa takut, maka Allah Yang Maha Kuasa akan menolong dan menyadarkan mereka. Dengan demikian mereka akan kembali sadar dan memohon perlindungan kepada Allah. Tidak ada manusia yang benar-benar bebas dari pengaruh kehendak egonya (dirinya) sendiri, kecuali malaikat. Para malaikat dipelihara oleh Allah dalam kesucian kehendak mereka. Sedangkan jin dan manusia telah diberi tanggung jawab untuk berakhlak baik, tapi mereka tidak terpelihara dari dipengaruhi oleh dosa dan maksiat. Para wali dipelihara dari nafsu-nafsu badaniah dan 'abdal' dipelihara dari kekotoran kehendak atau niat.

Walaupun demikian, mereka tidak bebas mutlak, karena merekapun mungkin mempunyai kelemahan untuk melakukan dosa. Tapi, dengan kasih sayang-Nya, Alah akan menolong dan menyadarkan mereka.